Vibhuti PadaविभूतिपादVibhūti-Pādaon results combined|Devanagari|phonetic|simplified|translation|explanation देशबन्धः चित्तस्य धारणा ॥१॥ deśa-bandhaḥ cittasya dhāraṇā ||1|| Harmony with your thoughts and the ability to concentrate are attained by aligning the mutable aspects of humankind with a specific subject. ||1|| तत्र प्रत्ययैकतानता ध्यानम् ॥२॥ tatra pratyaya-ikatānatā dhyānam ||2|| Allowing your thoughts to flow in an uninterrupted stream results in contemplation (dhyana). ||2|| तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिवसमाधिः ॥३॥ tadeva-artha-mātra-nirbhāsaṁ svarūpa-śūnyam-iva-samādhiḥ ||3|| Insight (samadhi) occurs when only the subject matter of the orientation shines forth without any being affected by the person in question. ||3|| त्रयमेकत्र संयमः ॥४॥ trayam-ekatra saṁyamaḥ ||4|| The three processes of dharana, dhyana, and samadhi, when taken together, are the components of meditation (samyama). ||4|| तज्जयात् प्रज्ञालोकः ॥५॥ tajjayāt prajñālokaḥ ||5|| Mastery of this meditation gives rise to absolute knowledge of all that can be perceived. ||5|| तस्य भूमिषु विनियोगः ॥६॥ tasya bhūmiṣu viniyogaḥ ||6|| This meditation is carried out in the three aforementioned successive steps. ||6|| त्रयमन्तरन्गं पूर्वेभ्यः ॥७॥ trayam-antarangaṁ pūrvebhyaḥ ||7|| These three steps are more internal (anga) than the previous steps. ||7|| तदपि बहिरङ्गं निर्बीजस्य ॥८॥ tadapi bahiraṅgaṁ nirbījasya ||8|| However, these three steps are still external compared to ultimate knowledge (nirbija samadhi). ||8|| व्युत्थाननिरोधसंस्कारयोः अभिभवप्रादुर्भावौ निरोधक्षण चित्तान्वयो निरोधपरिणामः ॥९॥ vyutthāna-nirodha-saṁskārayoḥ abhibhava-prādurbhāvau nirodhakṣaṇa cittānvayo nirodha-pariṇāmaḥ ||9|| That high level of mastery called nirodhah-parinamah occurs in the moment of transition when the rising tendency of deep impressions, the subsiding tendency, and the mutable nature of humankind (chitta) converge. ||9|| तस्य प्रशान्तवाहिता संस्कारत् ॥१०॥ tasya praśānta-vāhitā saṁskārat ||10|| The tranquil flow of transition to tranquility gives rise to a new impression (samskara). ||10|| सर्वार्थता एकाग्रातयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ॥११॥ sarvārthatā ekāgrātayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ ||11|| The transition to insight (samadhi-parinama) is characterized by the mutability in human beings (chitta) becoming progressively less scattered, whereas the tendency toward consolidation increases. ||11|| ततः पुनः शातोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः ॥१२॥ tataḥ punaḥ śātoditau tulya-pratyayau cittasya-ikāgratā-pariṇāmaḥ ||12|| The transition to one-pointedness, or ekagrata-parinamah, is the transition whereby human mutability (chitta) becomes perfectly balanced between arising and subsiding. ||12|| एतेन भूतेन्द्रियेषु धर्मलक्षणावस्था परिणामा व्याख्याताः ॥१३॥ etena bhūtendriyeṣu dharma-lakṣaṇa-avasthā pariṇāmā vyākhyātāḥ ||13|| This explains the transformation of relinquishment (dharma-parinama), characteristics (lakshana-parinama) and states into material elements of the senses. ||13|| शानोदिताव्यपदेश्यधर्मानुपाती धर्मी ॥१४॥ śān-odita-avyapadeśya-dharmānupātī dharmī ||14|| Past, present and future tasks are all based on one and the same foundation. ||14|| क्रमान्यत्वं परिणामान्यतेवे हेतुः ॥१५॥ kramānyatvaṁ pariṇāmānyateve hetuḥ ||15|| Distinctness in transformation (anyatvam-parinama) are based on differences in the sequence ||15|| परिणामत्रयसंयमाततीतानागत ज्ञानम् ॥१६॥ pariṇāmatraya-saṁyamāt-atītānāgata jñānam ||16|| Meditation (samyama) on the three types of change (parinama-traya) gives rise to knowledge of the past and future. ||16|| शब्दार्थप्रत्ययामामितरेतराध्यासात्संकरः तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम् ॥१७॥ śabdārtha-pratyayāmām-itaretarādhyāsāt-saṁkaraḥ tat-pravibhāga-saṁyamāt sarvabhūta-ruta-jñānam ||17|| The name, task and experience associated with an object are interconnected. By meditating (samyama) on the distinction between these three, we attain knowledge (jnana) concerning the form of expression of all living beings. ||17|| संस्कारसाक्षात्करणात् पूर्वजातिज्ञानम् ॥१८॥ saṁskāra-sākṣātkaraṇāt pūrva-jāti-jñānam ||18|| Through meditation on our impressions (samskaras) comes the knowledge (jnana) of previous incarnations. ||18|| प्रत्ययस्य परचित्तज्ञानम् ॥१९॥ pratyayasya para-citta-jñānam ||19|| Meditation on the thoughts of another person gives rise to knowledge (jnana) of their mutable being (chitta). ||19|| न च तत् सालम्बनं तस्याविषयी भूतत्वात् ॥२०॥ na ca tat sālambanaṁ tasya-aviṣayī bhūtatvāt ||20|| But we learn nothing from the true nature of another person, for they are not an object that can be perceived. ||20|| कायरूपसंयमात् तत्ग्राह्यशक्तिस्तम्भे चक्षुः प्रकाशासंप्रयोगेऽन्तर्धानम् ॥२१॥ kāya-rūpa-saṁyamāt tat-grāhyaśakti-stambhe cakṣuḥ prakāśāsaṁprayoge-'ntardhānam ||21|| Through meditation on the form of one's own physical body, it becomes possible to impede the capacity that renders the body visible. This precludes a connection between light and the eyes and renders the body invisible to others. ||21|| सोपक्रमं निरुपक्रमं च कर्म तत्संयमातपरान्तज्ञानम् अरिष्टेभ्यो वा ॥२२॥ sopa-kramaṁ nirupa-kramaṁ ca karma tatsaṁyamāt-aparāntajñānam ariṣṭebhyo vā ||22|| Meditation (samyama) on foreseeable and unforeseeable causes and causal relationships (karma) gives rise to knowledge (jnana) concerning fate. ||22|| मैत्र्यदिषु बलानि ॥२३॥ maitry-adiṣu balāni ||23|| Meditating on love (maitri) and the other positive attitudes (see ys 1.33) engenders the necessary strength. ||23|| बलेषु हस्तिबलादीनी ॥२४॥ baleṣu hastibalādīnī ||24|| Meditating on strength itself engenders the strength of an elephant. ||24|| प्रवृत्त्यालोकन्यासात् सूक्ष्माव्यावहितविप्रकृष्टज्ञानम् ॥२५॥ pravṛtty-āloka-nyāsāt sūkṣmā-vyāvahita-viprakṛṣṭa-jñānam ||25|| Meditating on the source of the inner light gives rise to knowledge (jnana) of subtle, concealed and remote entities. ||25|| भुवज्ञानं सूर्येसंयमात् ॥२६॥ bhuva-jñānaṁ sūrye-saṁyamāt ||26|| Meditation (samyama) on the sun gives rise to knowledge (jnana) of the ethereal and physical worlds. ||26|| चन्द्रे तारव्यूहज्ञानम् ॥२७॥ candre tāravyūha-jñānam ||27|| Meditating on the moon (chandra) gives rise to knowledge (jnana) concerning the arrangement of the stars. ||27|| ध्रुवे तद्गतिज्ञानम् ॥२८॥ dhruve tadgati-jñānam ||28|| Meditating on the polestar engenders knowledge (jnana) of its constellation. ||28|| नाभिचक्रे कायव्यूहज्ञानम् ॥२९॥ nābhicakre kāyavyūha-jñānam ||29|| Meditation on the energy center of the navel (nabhi chakra) gives rise to knowledge (jnana) concerning the arrangement and structure of the physical body. ||29|| कन्ठकूपे क्षुत्पिपासा निवृत्तिः ॥३०॥ kanṭha-kūpe kṣutpipāsā nivṛttiḥ ||30|| Meditation on the pit of the throat (kantha kupa) causes hunger and thirst to cease. ||30|| कूर्मनाड्यां स्थैर्यम् ॥३१॥ kūrma-nāḍyāṁ sthairyam ||31|| Meditation on the energy in the spine (kurma nadi) engenders steadiness. ||31|| मूर्धज्योतिषि सिद्धदर्शनम् ॥३२॥ mūrdha-jyotiṣi siddha-darśanam ||32|| Meditation on the light inside the head engenders contact with the masters (siddhas). ||32|| प्रातिभाद्वा सर्वम् ॥३३॥ prātibhād-vā sarvam ||33|| Meditiation on intuition engenders knowledge about everything. ||33|| ह्र्डये चित्तसंवित् ॥३४॥ hrḍaye citta-saṁvit ||34|| Meditation on the heart (hridaya) engenders knowledge concerning human mutability (chitta). ||34|| सत्त्वपुरुषायोः अत्यन्तासंकीर्णयोः प्रत्ययाविशेषोभोगः परार्थत्वात्स्वार्थसंयमात् पुरुषज्ञानम् ॥३५॥ sattva-puruṣāyoḥ atyantā-saṁkīrṇayoḥ pratyayāviśeṣo-bhogaḥ para-arthat-vāt-sva-arthasaṁyamāt puruṣa-jñānam ||35|| Outer enjoyment (bhoga) arises from a failure to distinguish between the physical world and the true self, which are very different from each other. Knowledge (jhana) of the true self (purusha) arises from meditation (samyama) on matters concerning the true self rather than external matters. ||35|| ततः प्रातिभस्रावाणवेदनादर्शास्वादवार्ता जायन्ते ॥३६॥ tataḥ prātibha-srāvāṇa-vedana-ādarśa-āsvāda-vārtā jāyante ||36|| This results in intuitive hearing, feeling, seeing, tasting and smelling. ||36|| ते समाधवुपसर्गाव्युत्थाने सिद्धयः ॥३७॥ te samādhav-upasargā-vyutthāne siddhayaḥ ||37|| These powers are of secondary importance to those who have attained knowledge (samadhi), but are nonetheless feats for materially oriented individuals. ||37|| बद्न्हकारणशैथिल्यात् प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः ॥३८॥ badnha-kāraṇa-śaithilyāt pracāra-saṁvedanācca cittasya paraśarīrāveśaḥ ||38|| Relinquishing the causes of attachment to the physical realm and gaining knowledge of the energy channels engenders the ability to enter into another body. ||38|| उदानजयाअत् जलपण्खकण्टकादिष्वसङ्गोऽत्क्रान्तिश्च ॥३९॥ udāna-jayāat jala-paṇkha-kaṇṭakādiṣv-asaṅgo-'tkrāntiśca ||39|| Gaining mastery over upward flowing energy (udana-vayu) severs contact with mud, water, thorns and the like; whereupon the yogi levitates. ||39|| समानजयाज्ज्वलनम् ॥४०॥ samāna-jayāj-jvalanam ||40|| Mastery over metabolic energy (samana-vayu) engenders inner fire. ||40|| श्रोत्राकाशयोः संबन्धसंयमात् दिव्यं श्रोत्रम् ॥४१॥ śrotra-ākāśayoḥ saṁbandha-saṁyamāt divyaṁ śrotram ||41|| Meditation (samyama) on the relationship between space and the power of hearing engenders the divine power of hearing. ||41|| कायाकाशयोः संबन्धसंयमात् लघुतूलसमापत्तेश्चाकाश गमनम् ॥४२॥ kāyākāśayoḥ saṁbandha-saṁyamāt laghu-tūla-samāpatteśca-ākāśa gamanam ||42|| Meditating (samyama) on the relationship between the body and space and contemplating (samapatti) the lightness of cotton engender the ability to move through space weightlessly. ||42|| बहिरकल्पिता वृत्तिः महाविदेहा ततः प्रकाशावरणक्षयः ॥४३॥ bahir-akalpitā vṛttiḥ mahā-videhā tataḥ prakāśa-āvaraṇa-kṣayaḥ ||43|| Meditating on unimaginable external thought waves gives rise to maximum disembodiment. This in turn lifts the veil on the true self. ||43|| स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमात् भूतजयः ॥४४॥ sthūla-svarūpa-sūkṣma-anvaya-arthavattva-saṁyamāt bhūtajayaḥ ||44|| Meditating on the outer manifestations, true nature, underlying principle, temporal sequence, and purpose of something engenders mastery (jaya) of the physical elements (bhutas). ||44|| ततोऽणिमादिप्रादुर्भावः कायसंपत् तद्धरानभिघात्श्च ॥४५॥ tato-'ṇimādi-prādurbhāvaḥ kāyasaṁpat tad-dharānabhighātśca ||45|| This mastery engenders the ability to make the body appear to be extremely small, as well as attainment of an absolutely physical body and its indestructible integrity. ||45|| रूपलावण्यबलवज्रसंहननत्वानि कायसंपत् ॥४६॥ rūpa-lāvaṇya-bala-vajra-saṁhananatvāni kāyasaṁpat ||46|| The perfection of the body includes beauty, gracefulness, strength, and adamantine hardness. ||46|| ग्रहणस्वरूपास्मितावयार्थवत्त्वसंयमातिन्द्रिय जयः ॥४७॥ grahaṇa-svarūpa-asmitā-avaya-arthavattva-saṁyamāt-indriya jayaḥ ||47|| Meditation (samyama) on the process of perception, its actual form, your I-ness, and the purpose of your life engenders mastery (jaya) over the senses. ||47|| ततो मनोजवित्वं विकरणभावः प्रधानजयश्च ॥४८॥ tato mano-javitvaṁ vikaraṇa-bhāvaḥ pradhāna-jayaś-ca ||48|| This results in quickness of mind, liberation from the sense organs, and mastery (jaya) over matter. ||48|| सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च ॥४९॥ sattva-puruṣa-anyatā-khyātimātrasya sarva-bhāvā-adhiṣṭhātṛtvaṁ sarva-jñātṛtvaṁ ca ||49|| Mastery of feelings and omniscience can only be attained through knowledge of the difference between the physical world and the true self. ||49|| तद्वैराग्यादपि दोषबीजक्षये कैवल्यम् ॥५०॥ tad-vairāgyād-api doṣa-bīja-kṣaye kaivalyam ||50|| Non-attachment (vairagya) even from that omiscience destroys the foundation of all dysbalances (dosha) and results in liberation (kaivalya). ||50|| स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनरनिष्टप्रसङ्गात् ॥५१॥ sthāny-upa-nimantraṇe saṅga-smaya-akaraṇaṁ punar-aniṣṭa-prasaṅgāt ||51|| When the celestial beings beckon, the yogi should avoid forming any attachment to this complacency, since this contact can reinstate undesirable attachment. ||51|| क्षणतत्क्रमयोः संयमात् विवेकजंज्ञानम् ॥५२॥ kṣaṇa-tat-kramayoḥ saṁyamāt vivekajaṁ-jñānam ||52|| Meditation (samyama) on the moments and their succession give rise to knowledge (jnana) that is born from discernment (viveka). ||52|| जातिलक्षणदेशैः अन्यतानवच्छेदात् तुल्ययोः ततः प्रतिपत्तिः ॥५३॥ jāti-lakṣaṇa-deśaiḥ anyatā-anavacchedāt tulyayoḥ tataḥ pratipattiḥ ||53|| This gives rise to knowledge of distinction between two similar objects that are not normally distinguishable on the basis of their category, characteristics, or position in space. ||53|| तारकं सर्वविषयं सर्वथाविषयमक्रमंचेति विवेकजं ज्ञानम् ॥५४॥ tārakaṁ sarva-viṣayaṁ sarvathā-viṣayam-akramaṁ-ceti vivekajaṁ jñānam ||54|| Knowledge that is born of discernment transcends all objects, all beings and all time. ||54|| सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम् ॥५५॥ sattva-puruṣayoḥ śuddhisāmye kaivalyam ||55|| Liberation (kaivalya) comes when parity between the physical world and the true self (purusha) is attained. ||55||
